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ICH Elements 32
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Instrumental performance
Instrumental performance is not only an important component of the musical culture of the people, but also the centuries-old practice of the existence of musical instruments in folklore - the art of the auditory unwritten tradition. A number of properties of folk instrumental music, such as tradition, collectivity and non-written contact form of transmission of tradition, make it akin to folklore. Folk instrumental music is an integral part of the spiritual culture of the people. It is closely connected with his way of life, national traditions, history, holistic concept of beauty, the system of symbols of good and evil, love and hate, etc. It developed in close contact with other types of folk art, which were reflected in the entire complex of existence and development of folk art.
Uzbekistan -
Archery
Archery is one of the Three Manly Sports and it has its ancient roots. The distance of the contemporary sport of archery is 45 feet or 75-80 meters. The shooting targets made by weaving leather strips into a tub-shape. There are two forms of shooting targets. One is a walled target, another is an individual target. The wall target is the arrangement of targets in a stack. The individual target is the arrangement of targets in row. The archers can use only blunted arrows. Then two shooting teams alternately shoot and test their skills. During the archery, archers say ‘Khurai, khurai, khurai’, the encouragement of archers to shoot. The winners are awarded with title of Mergen or ‘good marksman’ and an epithet.
Mongolia -
Bioscope, A Cinema with Solo Performance
Disclaimer : ‘Bioscope, A Cinema with Solo Performance’ is not an element officially designated by the government of Bangladesh and thus tentatively named by ichLinks secretariat to introduce the cultural expression with the name indicated above. We welcome your valuable comments and feedback about ‘Bioscope, A Cinema with Solo Performance’ and its information presented on this page. A bioscope is a box made of either wood or corrugated board in which one can load movie films, paintings, and still photographs on twin rotors. The twin rotors are made capable of rotating from the top with the help of a steering handle. Slides are fixed onto a cloth that functions as a screen. The cloth is attached to two sides of the box and hung on the handle. When the handle is turned, the slides appear in the screen one after the other to viewers that watch them through lenses in the bioscope. Bioscopes help to travel through the rural areas of Bangladesh and enjoy its old traditions anytime and anywhere. Bioscopes used to be a popular form of entertainment for rural residents before the radio, television, and computers were introduced to Bangladesh. Everyone enjoyed looking through bioscopes regardless of age. When a bioscope man showed images accompanied by stories, people felt as though they were watching movies. Bioscopes had social and cultural implications in the lives of those living in the rural areas. Gathering around a bioscope operator, people shared their joys and sorrows, building close relationships and confidence among one another. However, due to the development of modern technology as well as the arrival of new means of communication, bioscopes are now on the verge of extinction.
Bangladesh -
Falconry, a living human heritage
Falconry is the traditional art and practice of keeping, training and flying falcons to take quarry in its natural state, and has been practised for more than 4000 years. It is one of the oldest relationships between human and bird. It probably evolved in the steppes of Asia, and spread via cultural and trade links to other countries, first to Europe, North Africa and East Asia and later in the 16th century to the rest of the world. The practice of falconry in early and medieval periods of history is documented in many parts of the world. The falcon and her prey have evolved together over millions of years; their interaction is an age-old drama. The falconer’s task is to bring the actors together on nature’s stage. Falconry as intangible cultural heritage is integrated into communities as a social recreational practice and a means of connecting with nature. Originally a way of obtaining food, falconry has acquired other values over the centuries, and is identified with camaraderie, sharing, and expressions of freedom. Nowadays falconry is practised by people of all ages in local communities in more than eighty countries. Falconry expresses itself in multiple cultural domains, in particular ‘social practices, rituals and festive events’, as well as ‘knowledge and practices concerning nature and the universe’. These include traditional skills, traditional knowledge about the biology and behaviour of birds and the environment, the making of traditional falconry equipment, as well as linguistic and artistic expressions found in idioms, painting, sculpture, poetry, rituals and music. Falconry has its own set of culturally-shaped traditions and ethics; while falconers come from different backgrounds, they share universal values, traditions and practices. Falconry is transmitted from generation to generation as a cultural tradition by a variety of means, such as mentoring, learning within families, or formalized training in clubs and schools. The process of transmitting falconry heritage activates not only the historical memory of the falconry community but also enriches its cultural identity. In recent times falconry has seen a renaissance. Falconry provides modern man with links to nature and strengthens local identities. It is an important cultural symbol in many countries. The modern practice of falconry aims at safeguarding not only falcons, quarry, and habitats but also the practice itself as a living cultural tradition.
United Arab Emirates,Austria,Belgium,Czech Republic,Germany,Spain,France,Hungary,Italy,South Korea,Kazakhstan,Morocco,Mongolia,Pakistan,Portugal,Qatar,Saudi Arabia,Syria 2016 -
Naadam, Mongolian traditional festival
The Mongolian Naadam is inseparably connected to the nomadic civilization of the Mongols who have practiced pastoralism on Central Asia’s vast steppe for centuries. Mongols’ traditional Naadam festival consisting of three manly games is considered as one of major cultural heritage elements which Mongols contributed to the nomadic civilizations. The three types of sports games – archery, horserace and wrestling – are directly linked with lifestyles and living conditions of Mongols and thus become the authentic cultural traditions among nomads. National Naadam is celebrated from July 11 to 13 throughout the country, in soums (counties), aimags (provinces), and the capital, Ulaanbaatar. Naadam represents distinct features of Mongolians’ nomadic culture and traditions, with expression of their unique cultural characteristics and images to become an identity of Mongolian people to the outside world. Thus, Mongolian Naadam has served a key factor to unite the Mongolian people and an important symbol of national solidarity. Mongolian people develop their physical strength, strong will power, patience, space and time related sensitivity and friendly hospitality from the three manly games which provides the cognitive and moral education basis. Main bearers of this cultural heritage are practitioners of the three games. i.e. those who significant part of the Mongolia population. Currently, over 100,000 people practice the traditional wrestling in various clubs and training courses, in addition to 3,000 students studying in several wrestling universities and colleges. Besides, the home schooling is considered one of most effecient forms, as it is the main traditional method to teach and learn the wrestling. Youths who practice wrestling would develop postive personalities such as being friendly, caring to the elderly and modest, besides strong will power, physical strength and courage. The main bearers of horserace appear racehorse trainers and jokey-children. Nowadays, about 400-500 horserace tournaments take place annually and altogether 200,000 horses (some recounted across tournaments) participate in them. About 100,000 racehorse trainers normally train these horses, while over 70,000 children ride and race. Besides, the audience of those tournaments would reach over 300,000 people. The Mongolian traditional home schooling provides extensive knowledge and skills, traditions and customs, culture and art elements of horserace. Compared to other two forms, relatively fewer people (about 10,000) practice and are interested in archery. Similarly, home schooling methods tend to dominate in learning and transmitting archery that family members and relatives become archers a lot. There are hundreds of thousand artisans and craftmen who make various tools and items used in the three manly games through employing meticulous skills and design to make them as collections of various art pieces. For instance, wrestling outfits – hat, boots and shorts, racehorse saddles and jokey’s outfits, and bows and arrows used in archery competitions have specific traditional technology and techniques each. These three sports games make a core blend of traditional arts and sports. Title-singing of horses and wrestlers indicate musical elements embracing songs and melodies. • Wrestling. After the wrestling site has been chosen based on the quality of the grass and the flatness of the site, the wrestling matches begin. Judges in groups of 8, 16, or 32 are divided into two groups which line up at the right and left side of the wrestling site and the wrestlers are divided into two groups at the left and right wings. To present the wrestler to the audience, judges will hold the participant's hat and sing praise songs while the wrestler performs an eagle dance before assuming the position to begin. Wrestling is not only a display of strength and bravery; it is also a competition of skill and technique. The object of the match is to make one’s competitor to fall on the ground with his elbows, knees or any other part of the body touching the ground, at which point he loses. Wrestlers who lose in each round will get eliminated from the tournament. The number of rounds differs from tournament to tournament. There are often 9 rounds at the national festival which takes place on July 11-12 annually and altogether 512 wrestlers wrestle. A half leaves after each round. From the fifth round, winning wrestlers can earn titles starting from hawk, falcon, elephant, garuda /mythical bird/, and lion, to the coveted champion. Wrestlers are divided into two groups or so-called ‘wings’ that the highest ranking wrestlers are listed at the top depending on their titles, such as first grand champions, then champions, lions, garudas, elephants, hawks, falcons etc. • Horserace. Horse-trainers choose potential race horses among horse flocks and train them meticulously, carefully adjusting their daily training and diet. Horse races are grouped in age-specific categories such as stallions, adults, 4-years old, 3-years old, 2-years old and 1-year old which race in different distance categories from 10 km to 30 km. Race horses have their mane and tails trimmed to improve their appearance while their trainers use specially crafted wooden sticks or a brush to remove the sweat from the horse after the race. These sweat-removing tools are often carved and decorated with traditional patterns and images of horses to symbolize their strength. Young riders wear special clothing including the deel and hat. Typically, children aged 6-10 years old jockey racehorses. When registration of the applicant horses is completed, the race administrator rides around the Naadam site three times, while children riding race horses sing ‘Giingoo’ to raise spirits of horses before racing. The winning horse is given the title of ‘Tumnii ekh’ (the mightiest of all), whereas the last horse in the race is given a nickname ‘Buren jargal’ “complete happiness”. The praise song is performed to congratulate winning horses and is called ‘singing titles’. • Archery. This competition is divided into two categories; Khana sur (big bow) and Khasaa sur (small bow). Men shoot from a distance of 75 meters to the target, and women from 65 meters. The target is called ‘zurkhai’, and is made of leather balls neatly lined along the flat ground in two rows. Each archer shoots 40 arrows and the one who shoots the most targets wins.
Mongolia 2010 -
Blacksmithing
Blacksmith business is one of the oldest folk crafts in Uzbekistan. For many centuries, the country has been one of the largest centers of craft production, including the art of metalworking. In Bukhara, Samarkand, Tashkent, Kokand, Margilan and other places there are unique workshops where knowledge is transferred from generation to generation, from master to student. Thus, ancient traditions are preserved, and the family of hereditary masters continues. At the blacksmith’s shop, the oven, qura, supa, ura, chupkunda; and instruments sandons, bosqon, hammers, bulls, eaves, mills, and others are used. Hammersmiths make various things such as hoes, mowers, tesha and other household items, doors, gratings etc.
Uzbekistan -
Traditional Turkish archery
Traditional Turkish Archery is an intangible cultural heritage element, consisting of its principles, rituals and social practices, craftsmanship of traditional equipment, archery disciplines and shooting techniques evolved over centuries, which has been shaped around a sportive activity. In traditional Turkish archery, there are different types of disciplines practiced on foot and on horseback. The archery on foot discipline includes “Menzil” (Long-Distance), “Darp” (Pounding) and “Puta” (Target) shootings. Horseback archery discipline includes “Kıgaç”, “Kabak” and “Tabla” shootings. Bearers and practitioners of the element train individually or collectively to improve their archery skills, carry out individual shootings, and take part in competitions and festive events. Archers learn from masters the traditional shooting techniques and skills which allow them to perform either foot or horseback shootings. In all stages of practice, archers strictly act in accordance with the certain principles, rules and rituals related to the element. Craftsmanship of traditional archery equipment is also important component of the element. These equipments are made by craftspeople who have the skills and knowledge of materials as well as patience and mastery. Making the equipment requires raw materials such as trees grown under certain climatic conditions at high altitudes, organic glues, horns, tendons, silk and leather, and so craftspeople should have an advanced knowledge of nature, including plants, animals and climate. Archery equipment is generally decorated with calligraphy, ornaments and marquetry.
Turkey 2019 -
Kobyz - Traditional musical instrument and the art of playing
Kobyz (kaz. 'qobyz', 'qyl-qobyz') - is an ancient Kazakh bow two-stringed musical instrument and an essential attribute of rites conducted voodoo ('baqsy', 'qam') - a shaman. Kobyz belongs to the class of chordophones. It is manufactured by the special manufacturing technology from a single piece of wood - juniper (arsha, archa), maple, pine or birch. Kobyz id subdivided into three functional parts: 'bas' - a head, upper part, middle part; 'Keude' (base) - a middle part - is made in the form of an open cup, extended downward. Inside the cup is attached mirror. The bottom part - ayak (legs) part of the tool is tightened with camel skin ('deka'). The support (tiek) is based on the bottom part. Sounds of kobyz, removed by rubbing with a bow-string. The bow has an arcade shape and resembles a bow weapon: the bun of horsehair is tied to both ends of the bent branch and fixed by the strong thread of camel wool. Strings for kobyz are made of a bundle of 30-60 non-woven horsehair ('qyl'), which give a very dense timbre rich in overtones. General instrument construction and its decoration detail were combined into an integral system that reflected the inner world and the philosophy of the Kazakhs. The tradition of making kobyz and playing of kobyz music was very specific for traditional environment and professional communities.
Kazakhstan -
Bibaha/Vivah: Marriage custom in southern Bhutan
Bibaha/Vivah has been in practice for hundreds of years with its first documentation in one of the Hindu epics. As per the epic, the first official marriage was celebrated between Lord Ram and Sita (Hindhu gods). It was also practiced by RISHIS, the great saints who existed in the Ganges valley civilization, before it reached down to the common people. This practice came down in line through religious texts and personals, in the eight different types mentioned above. The Bibaha/Vivah system then spread into other parts of the world with migrating people.
Bhutan -
Dueza: A Bon Ritual
Due-za was a Bon Ritual that was once practiced in Yurung Gewog (block) under Pemagatshel Dzongkhag (district). It was believed to have been brought from Tibet by the ancestors. There is no written or oral record of the preceders, however, Lopen Kapai was the last holder of the ritual according to the informants. Every three years in between the third and fourth lunar months, people from three gewogs namely, Yurung, Khominang, and Thungo would gather in a place called Aring in Lawung village. They would hold the ritual and do the same offerings to the local deities for a week. To make the offering, the men are grouped into three age groups; the strong adult men, the middle-aged, and the children. The people would know their duties and prepare for the ritual. The adult men would hunt deer, reindeer, and other large animals. The middle-aged men would fish from the rivers and the boys would catch birds. Meanwhile, the women would roast the cereals and grind. They only cast head of their catch for the offering. The remaining carcass was either left in the jungle or the hunters kept it for themselves as per the informant. They never consumed the meat of their catch during the ceremony. They prepared the altar led by Lopen (Master) Kapai (shrine) and the heads of the animals were displayed in it. The locals did not have a particular deity but would seek protection from the Dangling deity and Abi Jomo. Lopen would recite mantras while making the offerings. After the offering, four people would join their hands by crisscrossing to take a seat and a person would mount on it. He will be raised above and carried around. He would holler out ‘Wayo Wayo’ or ‘Bae Bae’ led by the Lopen and the people would join in the hollering. Every person would have roasted flour (Kapchi in local dialect) in their Gho (Bhutanese male dress) or Kira (Bhutanese female dress) pockets. They would take out a handful and force-feed to the nearest person for fun. People would prepare their best cuisines and have a potluck culture along with the local liquors; Ara, Bangchang, and Singchang. All entrances would be sealed and no Buddhist practitioners were allowed to enter and participate in the ritual. In case a practitioner entered unknowingly, it was believed a bad omen would befall the community and hence, would be blamed and dealt with accordingly. Accumulation of merits or carrying out virtuous acts by the members were prohibited. Dueza was said to have been performed for ages but the head of the village realized it to be immoral and against Buddhism. Upon discussion, the people agreed to cease the practice. They put forward an application to the Home Minister, Late Lyonpo Tamzing Jagar on the thirteenth lunar date of December 1966 to officially release an order to stop the practice. The order was declared on the fifteenth lunar date of December 1966. The great transition appeared after the kago (the blessings) from the three great Buddhist masters of the time, Gyalwang Karmapa Rangjung Rigpai Dorji, Kyabji Duejom Rinpoche Jigdral Yeshey Dorji, and Kyabji Dilgo Khyentse Rinpoche.
Bhutan -
Pham: The Local Yeast
Pham is a local yeast used to brew local Bhutanese beverage known as Ara. It is made of corn flours, husks (either maize or rice) and wild herbs known as Yangrim in local dialect. Yangrims are collected from forests and are considered a vital ingredient for yeast. They are of different types and most are climbers. Types of Yangrim. 1.\tRu-Yangrim (Eponymous: ru (tshangla) means climber): The skin of the herb is peeled, then chopped in desirable lengths to fit in the large mortar, which are later pound using the mortar and pestle. Then they are dried and stored for later use. 2.\tGowakhi or Gowa Rokpu Yangrim (local name) (Scientific name: Hedyotis scandens): Whole herbs are chopped to desirable lengths and then pound in mortar and pestle to make pastes. The pastes can be directly used with corn flour and husk to make the yeasts. The leftover pastes are heated in a pan to preserve the tastes and then dried to store for later use. 3.\tGonglam daza yangrim(local name) 4.\tKarbu shing (local name) leaves 5.\tPeach leaves. Gonglam Daza Yangrim, Karbu shing leaves and peach leaves are processed in a similar manner as Hedyotis scandens to make yeast. Of all the Yangrims, Ru-Yangrim is commonly used to make yeast as it gives a flavorsome or strong alcohol.
Bhutan -
Yang-nor: Ritual for enriching wealth
Generally Bhutanese Buddhists have several terms for building wealth such as yang, yang-gug or phya-gug. This is a ritual dedicated to the goddesses of wealth- Tshering ma chey-nga, the five sisters of longevity, and Nam-sey (Skt. Kubera), and it also makes tribute to the symbolic precious cow yang-nor who represents the best of the cattle who served one’s ancestors by feeding and providing for them. The ritual is performed alongside an annual ritual locally called Lha-sey which gives thanks to tutelary deities. The people of the Nurbugang community conduct yang rituals mostly dedicated to the Yang-nor. Practices such as displaying the horns of a prosperous cow or ox; and tools from cattle like Wong-ka a blowing tool made of wild buffalo horn, Thang-nang Nam--bu rung large flute, and Sen-za Nam-bu rung common musical instruments including rope and other associated tools and materials. In practice, after the ritual the villages include several unique mundane activities that are not prescribed in the Buddhist texts. These traditional practices fall within religious practice, and it is said there are only few households who organize such ritual in the community. According to the Buddhist terminology, yang-gug is the ritual of wealth enrichment, also known as phya-gug but, depending on the usage and understanding the meaning of the ritual different local terms are given such as; yang and Yang-nor. However, both yang and Yang-nor is the ritual dedicated to deities Tshering ma and Namsey and giving thanks to the Yang-nor or the most prosperous cattle of the family. When witnessing the ritual performance, the prayers are mostly dedicated for the enrichment and prospering cattle and making tribute to the cattle who had served their forefathers to receive the blessing of enrichment. In accordance to Namkhai Norbu (1984) The Necklace of gZhi: A Cultural History of Tibet. The ritual performance of yang was one of the thirteen rituals performed by Bon-po (Bon tradition practitioner) ever since the enthronement of Tibetan King Nya-tri Tsanpo, well before the arrival of Tibetan Buddhism in Tibet. The twelve Bon rituals are as follows; 1.\tGon-shey Lha-bon:\tBon-po who can liberate sentient beings. 2.\tYang-shey Cha-bon:\tBon-po who can accumulate wealth through yang ritual performance. 3.\tdro-shey lud-tong:\tBon-po who can clear the obstacles by performing exorcism . 4.\tdur-shey sid-gshen:\tBon-po who can overcome barriers. 5.\tTsang-shey sel-dep:\tBon-po who conducts purification ritual and overcome obscuration. 6.\tdrol-shey ta-bon:\t Bon-po who can treat horse. 7.\tFen-shey men-che:\tBon-po healer. 8.\tKoe-shey tse-khen:\tBon-po astrologer. 9.\tmra-shey to-gu:\t\tBon-po who can perform nine types of rituals by preparing sacrificial cakes. 10.\tdeng-shey sha-wa:\tBon-po who can make a stag effigy fly. 11.\tful-shey ju-thig:\t\tBon-po who has the capability to make effigies fly in the sky. 12.\tdro-shey thrul-bon:\tBon-po who can triumph over the obstacles by miracle. The tradition of Yang-shey Cha-bon was later reformed and incorporated in the Buddhist tradition of Guru Padmasambhava in late 8th century. The deities Namsey (god of wealth) and Tsheringma (god of longevity), widely revered in Bhutan, were appointed to bring prosperity through the performance of Yang rituals. Many Bhutanese practitioners include these two deities among their tutelary deities Lha-sey (lha-soel). The Yang or Yang-nor ritual is conducted at the final part of other rituals as afterwards the house has to be confined at least for three days to keep the accumulated blessings. Every single thing that belongs to the house owner has to be impounded. It is believed that the blessing of the enrichment rest upon the things of the host thus, anything that is sent away from the house after the Yang ritual is a certain sign the blessing will be broken or lost. Yang-nor displaying things Yang-zey: -\tThe sacrificial cakes that represent the gods of the wealth, Namsay and Tshering ma, are prepared along with the Tormas (ritual cakes) of the family tutelary deities in the alter. -\tAt a corner near the shrine, the most beautiful and expensive clothes are displayed. On the spread clothes, three stacked bowls are filled with different cereals and adorned with precious gems are displayed in accordance to the Lama Nor-jam text of the Terton Pema Lingpa tradition. -\tOther related ritual items are grandly presented in front of the stacked Yang-zey. -\tCattle effigies made of dough and decorated with butter and flower are prepared and displayed on the plate. -\tNear the Yang-zey, various yang things; Yang-do, Yang-bum and the horns of prosperous cattle and associated herding tools like; Wong-ka, Thang-nang Nam-bu rung, Sen-za Nam-bu rung and Yai (churning container) Ta-khur (Churner) and other old things handed over by the forefathers are neatly exhibited in a bowl filled with grains.
Bhutan