“Pinisi”, literally referring to the rig and sails of the famed ‘Sulawesi schooner’, for both the Indonesian and international public has become the epitome of the Archipelago’s indigenous sailing craft. Construction and deployment of such vessels stand in the millennia-long tradition of Austronesian (‘Malayo-Polynesian’) boatbuilding and navigation that brought forth a broad variety of sophisticated watercraft, ranging from the outriggered boats that enabled man to migrate throughout the vast expanses of the Pacific and Indian Oceans to the massive ships encountered by the first European intruders into the Malay Archipelago. As in any maritime tradition, these practices involve sophisticated cognitive concepts that outline the three-dimensional form of a ship and its countless components as well as the advanced social organisation necessary to successfully build, operate and navigate trading vessels. Following centuries of mutual co-operation, the three communities now represent the pinnacle of the Archipelago’s boatbuilding and navigation traditions. In indigenous perception a ship’s hull is conceptionalised in the form of ‘plank patterns’ (tatta), i.e., comprehensive mental routines that delineate the configuration and assembly sequence of a hull’s planking, her inner strengthenings and the dowels holding planks and framing together. Deeply embedded into a series of rituals that complement the building process, these routines for many a traditional type of vessel define position, form and size of each plank, frame or dowel in a hull; for more contemporary ships the tatta provides an overall draught that can be adapted to changing constructional demands, thus facilitating perpetuation and enhancements.

Indonesia 2017

Bakhshi is an epic creator. The Bakhshi art is one of the specific genres of folk performing art. Bakhshi is a master and improvisator of words and stories, a skillful musician (skillfully plays on certain musical instrument) and singer (possesses the skills of traditional singing), who can accompany his performance with mimicry and plastique. He should be familiar with the life of his nation, with its culture and history. Moreover, he should have a rich vocabulary and masterly use popular language, be able to play with words, use their diverse forms. And all these features are connected with the art of bakhshi (bakhshichilik), which has centuries long history. The repertoire of Uzbek storytellers and narrators includes heroic, historical and romantic dostons, which incorporated ancient cultural traditions, memory of the nation, its spiritual world and historical destiny, its civic, moral and aesthetic ideals. In dostons it is possible to find the ideas of patriotism and humanism, commitment and love, friendship and brotherhood. At the same time, freedom of fantasy, which is observed among bakhshis, makes possible artistic realization of folk ideals. It should be noted that doston is not about verbal performance only. It is also the work of art which is prosaic, poetic and musical. Indeed, bakhshi does not read doston but sings it. The singing is accompanied by playing on dombra or by instrumental ensemble. The whole artistic composition, all figurative means and expressions of doston are aimed at improving the perception of listeners.

Uzbekistan 2021

Bumchod is an important annual religious ritual that makes offerings to the local deities in the village communities of Jarey, Wayang, and Changkhala of Jarey Gewog within Lhuentse Dzongkhag. Held at Jarey Temple for one full day on the 15th day of the 6th lunar month every year, the event consists of ritual prayers to two local deities – Nep Drakpa Gyaltshen and Tsan Kyibu Lungtsan; as well as the protective deity Gonpo Mani. The ritual prayers give thanks to these deities for their ongoing blessing and for the good health, good harvest, prosperity, peace, and harmony in the community over the past year. Bumchod also seeks similar blessings in the coming year. This ceremony is part of a divine sanction that gives the community authority and power as long as the local residents make timely and sufficient offerings to appease the deities. The event brings all Jarey residents—regardless of social status, age, or gender—together to celebrate the shared history that the ritual constructs. It offers community members a break from the trials of farming activities and raises the sense of communal co-existence and harmony. Elaborate ritual activities like Bumchod requires the community to rally as sponsors and supporters for the success of the planned works. These Tsawa or hosts carry out the organization and coordination of Bumchod. In the past, this festival was conducted by Jarey Nagtshang alone, but later the Gulibee household became one of the sponsors as the ritual branched out from Jarey Nagtshang family; and further as Jabung Bardhangpa also became sponsor being Threlpa (a tax-paying household). Thus, these three households used to conduct the Bumchod ritual in turn. Later, new households proliferated in and around Jarey, and today all these households actively take part in the Bumchod as Tsawa and even some households from Wayang and Changkhala villages participate as Tsawa in turn. Different households from three main villages – Jarey, Changkhala and Wayang– form a broad Tsawa group which is sub-divided into four groups by household wise: first group consist of Jarey Nagtshang, Manchulung, Tsabgang, Artobee, two households from Mregdong and Umling; the second group consist of Gulibee, Tashiling, Kyiranag, Manbingla, two households from Korbee, Trinta zhing, Dunphog and Godpodung; third group consist of Gonpa, Bardhang, Thekarla, Kyerchemey, Khomdhang zhing; and the fourth group is some households from Changkhala and Wayang villages. The contributions of cash and kind are collected from each household in their turn as sponsors. The food provisions collected are rice, butter/oil, cheese, vegetables, local wine, etc. and cash amounting to about Nu. 3000/- is collected to meet expenses for Chagyeb (offering for ritual performers) and for whatever needs to be purchased. On the day of Bumchod, all necessary arrangements preparing in the kitchen and serving food to ritual performers and guests have to be made by the sponsor Tsawa. In case they have a shortage of manpower, they can hire people from other households. It is customary that at least a one member from each household who are not the day’s sponsor come to pay respect to Bumchod ritual as guests of the Tsawa, at which time they make some contributions like butter, cheese, local wine and then present them to the Bumchod Tsawa; and in response and gratitude the Tsawa members host them lunch and dinner. It is also customary that each household brings freshly fruiting crops like chili, maize, rice from their field and then offers it to the local deities in the temple.

It is important to define Bulu or the spirit world because it can be a foundation to which our beliefs are derived from. It is understood that our culture is ‘fixated on Bulu’ (Sekove Bigitibau). If this is so, then our culture, customs and ethos are focused towards the spirit world known as Bulu. Prior to Christianity, who’s to say that the beliefs of our ancestors were inaccurate? It is a common belief that Christianity was the best thing to happen to our vanua. On the contrary, Christianity brought about the demonization of iTaukei belief system. At the offset, the missionaries knew that there was an existing belief system unfortunately they chose to disregard this and not use it as a foundation for Christian faith. If they had contextualized the Christian faith, they would have also valued iTaukei culture. There would be minor alterations to the protocols but more focused to the God Almighty, Jehovah.