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ICH Elements 10
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Ulik Mayang
This graceful dance of worship is the most popular in Terengganu. Ulek Mayang was performed as a healing ritual for fishermen who fall ill at sea or while carrying out their daily activities. Some illnesses were believed to be caused by sea spirits and could only be cured by calling upon the spirits of the sea and sending them back to the dark watery depths. In a ritual performance, some of the performers will fall into deep trance. The performance tells the tale of a sea princess who falls in love with a fisherman while he is at sea. The princess steals the fisherman’s soul, causing him to fall into a trance-like state of semi-consciousness. Once they are back on land, the fisherman’s friends ask a bomoh (traditional healer) to restore his semangat (spirit) and bring him back to health. The bomoh conducts a healing ritual for the fisherman using a mayang (coconut palm blossom), kemenyan (benzoin resin) and offerings of coloured rice. He summons the spirit of the sea-princess, who calls upon her five sisters to help seize the object of her desire. A tug-of-war ensues between the bomoh and the six princesses for the soul of the fishermen. Finally, the seventh and eldest princess arrives and sends her sisters back to sea with these words: “I know your origins, let those from the sea return to the sea, let those from the land return to the land.” She thus releases the soul of the fisherman and restores his health. Ulek Mayang is traditionally performed by seven female dancers, each dressed in an elaborate costume with a regal headdress and flowing yellow sash. Three to four male dancers perform the role of the fishermen and bomoh. The graceful gestures of the female dancers are reminiscent of the undulating movements of the sea. The dance is accompanied by a small music ensemble comprising a rebana (frame drum), accordion, and seruling (flute) or serunai (double-reed oboe). The contemporary version of the Ulek Mayang is performed in almost every formal state function and event.
Malaysia -
Boria
Boria is a traditional arts form that is very popular in northern Peninsular Malaysia, linked to the Karbala event that is the killing of Saidina Hussein, the grandson of Prophet Muhammad. Boria, meaning ‘a game of merriment’, was established in Penang Island in the 19th century. There are parties that claim that Boria was brought by the Indian Muslims into Malaya through business activities in the 19th century. Boria is an entertainment channel combining sketches and dances as well as poetic songs led by a singer called ‘Tukang Karang’, literally translated as ‘Storyteller’. A performance has two segments that are sketches and songs. The dialogues for sketches are full of advice and insinuation while comedy elements are considered important. During a performance sometimes the audience can interact with the actors. The musical instruments are not specific; more important is the musicians’ ability to play rhythms that can accompany the Tukang Karang’s song. Among the instruments are violin, oud, drum, accordion, harmonica and guitar, while commonly used props are lamp, flag, kris, umbrella, tall decorative flowers and walking stick. Previously Boria’s costume is resemblance of the Mamak (Indian-Muslim) ethnic; green belt with sarong and fez to maintain ethnic identity. This identity is experiencing evolution since the 1970s with its costume made uniformed using bright colours with sequin to portray merriment. Nowadays, Boria performances are greatly influenced by western, Hindustani and pop rhythms.
Malaysia -
Dondang Sayang
Dondang Sayang is a Malay traditional music and song that is well-known in the State of Malacca and still practised by four communities such as the Malay, Baba Nyonya, Chitty and Portuguese. “Dondang” means ‘to entertain the heart’ which is the same meaning as ‘Dendang’, while “Sayang” means ‘affection’. The combination of the words “Dondang Sayang” means ‘Love Song’ or ‘Song of Affection’. It cannot be ascertained of the establishment date of Dondang Sayang, but much earlier than the establishment of the Malacca Malay Sultanate in the 15th century. Earlier on, Dondang Sayang was only sung without its music arrangement and accompanied by percussion instruments like drums. The arrival of the Portuguese and conquered Malacca in the 16th century was the beginning of the usage of violin for this arts form. The usual instruments used are the rebana or hand-held drum, gong, accordion as well as the violin that has become very important for the song’s melody. The number of musicians is between four to five people. The violin’s rhythm is regarded as the opening and main accompaniment to the singing, while the rebana’s beat alternating with the gong’s complement the song. Dondang Sayang repertoires are usually sung in rhythms such as Asli, Inang, Joget and Mambo. The lyrics are of quatrain verses sung by the singer in one’s own style depending on one’s respective capability and expertise. Among the singing style is ‘hanging’ the song by shortening the word pronunciation in a quatrain or lengthening the pronunciation of the third or fourth words in the quatrain’s first line, as well as dragging the singing of the meaning in the quatrain.The quatrains are of the linked type or binded or thematic with themes of affection, deed or comedy. Based on tradition, Dondang Sayang performances are accompanied by music and sung by two singers of the opposite sex, who sing in quatrains. Typically, Dondang Sayang singers are individuals who are highly competent and skilled in poetry recitation. Dondang Sayang performances are open to all, irrespective of age, occupation, status or religion, and the art is considered as a means of conveying positive messages and sharing feelings of love, joy and sorrow that strengthen community bonding. There are four (4) types of dondang sayang such as dondang sayang Melaka, dondang sayang Baba Peranakan, dondang sayang Tanjung Penyengat and dondang sayang Pulau Pinang. The difference between them is not on the basis and form of a song or musical instrument but in the way of singing. Now Dondang Sayang is made as one of the main performances in government official functions to ensure the continuity of this arts heritage that has become a signature and iconic of Malacca’s cultural arts. Dondang Sayang has received UNESCO’s recognition as a Representative List of The Intangible Cultural Heritage of Humanity on 29th November 2018, during the 13th Meeting of Intergovernmental Committee for The Safeguarding of the Intangible Cultural Heritage (IGC-ICH) at the Swami Vivekananda International Convention Center, Port Louis, Mauritius Republic.
Malaysia 2018 -
Ghazal Parti
Ghazal Parti is a combined performance of music, songs, dance and comedy that obtained its influences from the Middle East. Its songs have elements of Arabian rhythm with lyrics in Arabic and Malay. The word ‘Parti’ means the ‘merriment of the ghazal performance’. This arts form expanded in the states of Penang Island, Kedah and Perak in Peninsular Malaysia. Ghazal Parti is often performed at wedding events in the village and at official ones in the city. In wedding events the performance starts from early evening to midnight and sometimes stretches to dawn. A performance in a wedding event is inside a reception hall that faces the newly-wed couple’s house so that the couple’s family members and guests can watch the show. There are eight to 12 musicians depending on the availability of musical instruments that are an accordion, two violins, an oud, a flute, bass guitar, drum, hand-held drum, bongo, tambourine, and maracas. The singers possess academic background in Arabic; some studied at private or public religious schools. The songs are Arabian in Arabic rhythms originating from Egypt. In the beginning the dancers were men in ladies’ clothing wearing scarf, batik sarong and baju kurung with thin make-up, as ladies were not allowed to become dancers. In the 1950s there appeared dancers among the transgender. Another component in Ghazal Parti is comedy that functions to fill in the break time of the musicians and singers. In a performance they rest twice to thrice and it is at this juncture the space is utilized by the comedians bringing themes of current issues.
Malaysia -
Performing art of songs
There are various types of performed singing genres. Love songs is the most spread mass genre of singing art of the Kyrgyz. Love songs reflect not only moral and aesthetic worldview of the people, but love of native land as well. Their lyrics are often built on comparisons of images of nature and a loved one. They praise the beauty of surrounding world and motherland. Edification-songs represent other genre of the Kyrgyz folk singing. They reflect philosophical views about human character, family relations, society and peace, and contain catchwords and conclusions about natural phenomena. They are often sung during celebrations of important life events. Lyrical songs may be performed without accompaniment or with accompaniment of komuz or accordion. They sound more often without accompaniment during traditional and family celebrations of so called oturush, and sherine, as well as during folk song contests such as sarmerden and yr kese (singing chalice). No repertoire of folk singers (yrchy) is complete without lyrical songs. Ceremonial songs of the Kyrgyz, first of all, are connected with celebrations of various events. They have a solemn character and are performed with musical accompaniment. So, for example, toi bashtar (wedding song or feast song) marks the beginning of a wedding celebration or jubilee celebration, and jar-jar is the song of a greeting of groom and bride. There are ceremonial songs that are performed without musical accompaniment. It concerns the lamentation song performed by the bride’s mother at a dramatic moment of the wedding, when the bride leaves her parents’ house; or the lullabies that are performed during of the ceremony of encradling the newborn child. A vivid expression of the epic beginning of Kyrgyz folklore is demonstrated in lamentation songs performed at funerals. Songs of bakhshi and dervishes are other well preserved song genres of the Kyrgyz. They are performed in the form of melodic recitatives at praising and appealing to the God, and at purification rituals. Contemplation song is one of the genres of lyrical traditions of the Kyrgyz. They are built on folk philosophy, teaching, and artistic representation of the reality, which are transmitted from generation to generation. They comprise moral principles and ethno- pedagogical views of the nation in them. Similar to the other folk song traditions, contemplation songs are presented in rhythmic and poetic form.
Kyrgyzstan -
Bongai
Bongai is not an unfamiliar music in Negeri Sembilan; can be categorised as a traditional song especially for the state’s community. This music is very popular in merriment events that involve weddings. The word Bongai was created from two words that are “Bong” means “a respected person”, and the word “Aye” means “me”. Bongai songs are always performed in exchange of quatrains form by individuals or duet, or in groups. Among the popular songs are Cantik Manis, Kapeh, Irama Budu Landai, Donak Donai and Anak Bocek. The musical instruments that always accompany this music performance are the caklempong, accordion, gong, hand-held drummette, and clarinet.
Malaysia -
Gendang Melayu Sarawak (Sarawak Malay Drum)
Gendang Melayu Sarawak is a combination of music, songs and dance inherited by the Sarawak Malay community. During a performance the women take their places behind a batik curtain to separate them from the men who sit in front of the curtain at their own leisure. The performance starts with dances performed by the group in pairs. They sing and exchange quatrains. Sometimes the dancers cover their faces with batik sarongs to conceal their identities. Commonly used musical instruments are the drum, violin, accordion and gong. Hitting the centre of the ‘gendang’ produces the ‘pak’ sound, and ‘pung’ is achieved along the edge. The clashing or combination of the ‘pak’ and ‘pung’ is what creates the unmistakable rhythm of ‘gendang Melayu’ Sarawak (Sarawak Malay drum) which typically accompanies hours of ‘joget’ numbers sung by the ‘Seh Gendang’. The lyrics of the songs are in the form of traditional or impromptu ‘pantun’ (poems). It is customary for celebrators to dance (‘nopeng’ or ‘bertandak’) to the songs, hence the terms ‘penopeng’ or ‘penandak’. A verse of ‘pantun’ usually has four lines consisting of alternating, roughly rhyming lines. The first and second lines (‘barisan pembayang’) sometimes appear completely disconnected in meaning from the third and fourth (‘barisan maksud’), but there is almost invariably a link of some sort. In addition, the ‘pantun’ normally repeats the second and the fourth couplet to beautify the melodies. This event’s main purpose is to have fun but, indirectly, it provides opportunities for youths to seek for their future life partners. Gendang Melayu Sarawak is performed during wedding feasts, prayer and circumcision ceremonies, as well as folks festivals. Gendang Melayu Sarawak was recognised as a National Heritage in 2012.
Malaysia -
Zapin
Zapin can be traced to dances introduced by the Middle Eastern missionaries who arrived in the Malay Archipelago in the 14th century. Once performed only by men, it later evolved into a dance that paired men with women as they were dressed in traditional Malay costumes. The dance is accompanied by musicians playing the gambus (short-necked lute), accordion, violin, marwas (bongos) and rebana (drum). Zapin is most popular in the state of Johor. Zapin Melayu Johor’s main structure is divided into three main parts, Taksim or Taqasim, Ragam & Kopak, and Wainab. There are in fact several types of zapin, such as Zapin Mastar, Zapin Tenglu, Zapin Putar Alam, Zapin Pekajang, Zapin Lenga, Zapin Kores, Zapin Padang Sari (Johor), Zapin Salor (Kelantan), Zapin Sindang (Sarawak), Zapin Tingkatalu (Sabah) and many more.
Malaysia -
Portuguese Eurasian Music and Dance
The music and dance of the Portuguese-Eurasian community of Malacca is characteristically cheerful and vivacious, using instruments such as guitars and tambourine, accordion, tambour or the Malay rebana. Couples dance in colourful costumes similar to the folk costumes of Portugal — the men wear black bolero jackets and hats while the women wear colourful embroidered skirts. The main songs and dances include the branyo, tianika, maliao and farapeira. One of the most emblematic melodies of the Portuguese-Eurasian community of Malacca is the Jingkli Nona. In Malacca, some songs of the Portuguese-Eurasian community are sung in old Portuguese that has been passed down orally by master singers. Others are sung in Kristang — the local creole language derived from old Portuguese mixed with Malay words and grammatical structure. The main styles of the music and dance of the Gente Kristang are branyo and mata-kantiga. The lively branyo is derived from the Portuguese folk dance known as corridinho, found in the Algarve region of Portugal. Since the early 16th Century, branyo has been performed in Malacca as part of the Portuguese festival of Introdu or Shrove Sunday, before the holy month of Lent. To this day branyo is still played during weddings and festivities such as Festa Senjuan (Saint John’s Feast) and Festa San Pedro (Saint Peter’s Feast). The four main rhythms of branyo are jingkli nona, kanji-pape, sarampeh or serampang laut and chorte forte. These branyo rhythms have greatly influenced Malay joget music, so much so that Malay musicians often refer to branyo tunes as joget and Malay joget songs are referred to as branyo when performed at the Portuguese Settlement.
Malaysia -
Khalfa (songstress) art
Khalfa is a woman-performer of folk songs and instrumental music, a poetess in Khoresm Oasis, who embodies traditions of oral folk art. In terms of activity, there are the following types of khalfas: khalfa sozi (khalfa-musician), who performs folk instrumental melodies; khalfa yodoghiy (khalfa-singer and khalfa-poetess), who performs folk songs at wedding ceremonies and festivities, while accompanying her singing by playing on a musical instrument; khalfa kitobiy (khalfa-book lover), who reads old books of religious themes during commemoration and rituals events ("mushkulkushod" – literally "relief"); khalfa dostonchi (khalfa-narrator); khalfa raqqosa or khalfa oyinchi (khalfa-dancer). In Khoresm two directions of khalfa performance became widespread, i.e. ensemble performance and solo performance. In ensemble performance it is possible to see a leading woman-performer, who sings songs under accompaniment of accordion (i.e. Russian diatonic accordion, which has been existence in Khoresm since XIX centure and which is called "qol soz"), doira player (who accompanies singing by playing on doira; sometimes she can act as a dancer as well) and dancers (who accompany singing with their dances; they usually dance with kajraks (castanets), or sometimes, sing along and play on doira).
Uzbekistan