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barefoot
ICH Elements 3
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Datun Julud
Datun Julud means ‘long dance’ in the language of the Kenyah Dayak, ‘Hivan Joh’ for the Kayan tribe and ‘Arang Kadang’ for the Kelabit tribe. Traditionally, Datun Julud is performed by a group of women in the Orang Ulu customary receptions. This dance, that symbolizes happiness and gratefulness to the Great Angel, is said to have been created by the king of the Dayak Kenyah tribe in Apo Nayan called Nyik Selong who is brave in playing with weapon that it is difficult to compete him. However, he still doesn’t have an inheritor. In the end one of his daughters-in-law conceived and gave birth to a would-be inheritor. As a sign of gratitude all the longhouse residents were in festivities and danced with graceful movements. Datun Julud normally begins as a solo performance by a female dancer barefooted, and she dances spontaneously with movement akin to the movement of a flying hornbill. Bird’s feathers are inserted in between the fingers of both her hands. All the dancer’s body parts move except the head to avoid too many movements around the heavy copper earrings. With slow and graceful moves the dancer performs according to the beat and music of ‘Sapedan Jatung Utang’. Her dance steps concentrate on the feet movement that is as if ‘walking on ground’, while the hand movement is as if ‘floating or flying in air” If performed in a longhouse, the performance is normally encircling the living room of the village head and sometimes in the whole longhouse, followed by the people who are there then. After performing another female dancer takes her place and this continues until all the females have taken their turns. Nowadays, Datun Julud is a part of the dances usually performed at a longhouse and in celebration events to receive visitors and tourists.
Malaysia -
Quỹa Hiéng Festival of the Red Yao
The Red Yao people call the year-end ceremony Quý Héng ceremony. This is the biggest ceremony of the year, taking place from December 23 - 24 to January 5. On the beautiful morning before New Year's Eve, the homeowner sets up an altar consisting of 3 altars - Bứa Héng (ancestor altar); Sáng Chà phin (altar to worship the gods and ghosts of the ancestors of the shaman profession); Sám Háng (altar to worship sentient beings). Each ceremony is led by a priest. The offerings at each herd are different: Bứa Héng - a boiled chicken with the entrails removed, 5 cups of wine, ban paper, two incense sticks, a bowl of rice wrapped in a piece of cloth, a silver ring placed on a piece of cloth; Sáng Chà phin - a boiled chicken, a cup of mineral water, 5 cups of wine, 3 bowls of rice with a silver ring on top; Sám Háng - 5 cups of water, 5 cups of wine, 5 cups of rice with a pair of bamboo chopsticks placed on top, a boiled chicken, incense, candles. Ritual of getting water at the beginning of the year: after New Year's Eve, the homeowner prepares a packet of salt, and a cup of water and departs in a certain direction. Going to the water source, after praying, they put a packet of salt there and then took a cup of water and brought it to the ancestral temple. The fire dancing ritual takes place in each family, from the 2nd to the 5th of January. During the ceremony, firewood is burned, and the priest prays and worships the gods. All village boys participating in fire dancing sit and worship from the beginning of the ceremony, on chairs around the fire. When the firewood burned down into a pile of glowing embers, each couple jumped in, barefoot, jumped up, and rolled over the pile of embers.
Viet Nam -
Gạ ma do Forest Worship Ritual of the Hà Nhì
“Gạ ma do” is “female pig forest” - one of four sacred forests in each Hà Nhì village. “Gạ ma do” is held on the first Dragon day of January. The main rituals are presided over by the shaman, including: "Ga Tu Tu" - cấm bản; Water offering procession at the source, and forest worship ceremony. Before the Dragon Day, the priest holds a Cấm bản ceremony. Early in the morning of the Dragon day, the shaman Cả held a ceremony to worship the Water God at the upstream stream. After that, young men carry water, firewood, pots, chopping boards, knives., etc to the sacred forest to make offerings to the forest. All participants must walk barefoot to pay homage to the forest god. When the participants gather at the temple to worship the forest god, someone will go and set up climbing trees and ban the forest at the forest gate. Offerings include a 1-quintal black pig, 1 rooster, 1 stick of sticky rice, sticky rice, red-dyed eggs, wine, ginger juice, incense, and gold coins. Chickens and pigs are placed in front of the offering table. After the shaman sends offerings to the gods, the pigs, and chickens are taken to be feathered and processed into whole-boiled chicken dishes. The pig keeps the head and entrails to boil and offer. After worshiping, the villagers eat "fortune" in the forest. Two days before and after the "Gạ ma do" worshiping ceremony, they hold the "Dứ Dò Dò" ceremony at the shaman's house to give thanks. The entire process has strict regulations and abstinence. The remainder of the pig is brought home and divided equally among households in the village. Families use pork to make offerings to their ancestors and contribute thanksgiving offerings at the village shaman's house.
Viet Nam