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ICH Elements 55
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Traditional skills of carpet weaving in Fars
Carpet weaving is one of the world's most traditional, conceptual, applied arts. Iranians enjoy a global reputation in carpet weaving and its skills; and carpets of Fars with nomadic and rural characteristics constitute a genuine example. Historically, carpet weaving in Fars province dates back to the seventh century(AH). Carpets of Fars are known as either «Qashqai» or «Khamseh Tribes» carpets. These are the nomads moving between Esfahan and Persian Gulf coasts. Among the tribes of Qashqais, the more prominent are Darre-Shuri, Kashkuli-ye Bozorg, Kashkoli-ye Kuchak, Shesh-Boluki, and Gharache. Due to the immigration requirements, the size of nomadic rugs is usually small; they are, however, beautiful. The stages of Carpet Weaving in Fars Province - Wool cutting The carpets usually utilize wool as the basic material. The men cut the wool of their sheep, skillfully, in spring or autumn. The quality of the wool on each of the eleven sections of the sheep body, and the related colors are different. - Frame(loom) Making The portable frame of nomadic carpets is rectangle in shape, with a metal or wood support; it is placed on the ground. The act of knitting is performed on it. The men construct the frame, too. - Weaving The women convert the wool into strings on spinning wheels or weaving machines. They, masterfully, take care to obtain the best qualities. The spinning wheel is a wooden tool that resembles a big spin; the wool is turned around it from the hand of the knitter, then weaved. The spindle wheel is a wooden structure with the wool being placed in its middle to turn into strings when the wheel turns. - Painting Colors are mainly natural; the main colors are laquer, painted blue, dark blue, brown and white. The plants from whichthe colors are extracted include Madder, Indigo, lettuce leaf, walnut skin, Jashyr, cherry stem and skin of pomegranate. The pigments, so called, Dandane, are elements which allow color stabilization and imprint on the fibers; the most important modants include Alum (Double Aluminum Sulfate), Green Vitriol (Cut Blue), Double Copper Sulfate, Black Vitriol (Double Iron Sulfate). - Knitting While knitting, the women tie the colored strings on the wool web to cover the frame and give shape to the carpet. Two types of ties are common: The ""Persian tie"", an assymetric tie, usually used in places where Persian Language is spoken, where it is referred to as, so called, Farsi-Baf (done in the Persian style), and the Turkish tie, a symmetric tie, in that the two webs are of the same size and the tie is made in the middle; this second tie is more popular in places where Turkish is in use, so the name Torki-Baf (done in the Turkish style). - Completion Completion refers to the activities done for final furnishing. These include sewing the sides (so called, Dowrduzi: Some products will be sewn on the sides to be used as bags, called ""khorjin's"" or ""chante's"" on the region); burning the extra wool to make the designs vivid and enhance the quality of the product (so called, Porzsuzi); double tied roots, and final cleaning. Nomadic Gilims Wraps of Fars are not painted with painted woofs; both sides of the product can be used. Limited materials have led these products to be more geometric in both texture and margin, mirroring the local culture of the community. The most important characteristic of Fars carpet weaving is the unique method of weaving without any maps. One weaver will not be able to weave two carpets of the same design, especially, if she does not enough time to consider the details. Fars carpets include the following types: Simple Gilim(one sided or two sided): A carpet made through passing the colored wool strings, called ""Pud's"" between the vertical strings, called ""Taar's"", without maps. Rug: A carpet with thinner ""Pud's"" and thicker ""Taar's"". The product is thicker in diameter, compared to Gilim's, and is one-sided. Ghaaliche: A rug of smaller dimensions (measuring to less than three square meters). Jaajim: A product of woolen ""Taar's"" and ""Pud's"", with simple and attractive designs, and a variety of usages, including those of carpets, beds, pillows, etc. Gilim-e Naghsh-barjaste(Goljajimi Gilim): A one sided gilom with its main motifs embossed. Somak (Rendy): A one-sided Gilim, out of which ""Ghali's"" (rugs) are believed to have been evolved. Shishe Derme: A Gilim with a simple pattern; it has no knots and naps, is two sided in a way that the mirror patterns of its face are weaved on its back side. Gabbe: A gross nomadic carpet, vastly verified, and done without any map. There are both colored Gabbe's, and Gabbe's of natural colors. So called, ""Shiri"" Gabbe's of Fars mark nomadic courage for the owner.
Iran 2010 -
Washoku, traditional dietary cultures of the Japanese, notably for the celebration of New Year
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 -
Performing art of ‘koshok’ - wailing-songs
Wailing-songs ‘koshok’ are part of the funeral rites. It is one of the most ancient genres of popular lyrics, traces of which are found in the Orkhon-Enisei writing system. ‘Tiruunun korku syi bolot, olgondun korku yi bolot’, say the Kyrgyz. It implies the necessity to show respect to someone while he is alive and to demonstrate respect by wailing and lamenting when he passes away. Lamentations glorify the best human qualities of a deceased person. In the past, the wailing song performers were often invited to funeral ceremonies. At present, koshok is performed not only by the invited people, but by the members of the family as well. Lamentations are also performed during wedding ceremonies. In this case, they take the form of farewell to the bride and are performed by her mother or sister-in-law.
Kyrgyzstan -
Traditional knowledge related to piled carpet technique
Today, piled weaving is vividly demonstrated in the patterned piled carpets that are distinguished by their quality and durability. Sheep, caprine or camel hair is used for base of the carpets. Piled carpets are original and colorful as are other items of the applied and decorative arts of the Kyrgyz. Kyrgyz piled carpets, are weaved on a simple horizontal machine – ‘dyukoun’. Instruments of masters also include wooden comb – ‘tokmok’, which is used to nail picks and piles, a knife – to cut piled threads, and scissors – to trim the piles. Geometrical shapes are prevailing in the Kyrgyz piled carpets. These are: squares with jogged edges or elongated endings – ‘omurtka’, triangles – ‘tumarcha’, cross shaped figures – ‘chaidosh’, simple or stepped rhombs – ‘it taman’, star shaped forms – ‘jyldyz’ as well as various octangulars and etc. Plant and horn shaped motifs are also present in the ornaments such as ‘toguz doubou’ (nine hills), ‘alma kouchout’ (apple pattern) and etc.
Kyrgyzstan -
Heritage of Korkyt Ata: epic culture, folk tales and music
The epic culture, folk tales and music of Korkyt Ata are based on twelve heroic legends, stories and tales and thirteen traditional musical compositions shared and transmitted across the generations through oral expressions, performing arts, cultural codes and musical compositions. Korkyt Ata appears in each story as a legendary figure and wise individual, a sage of minstrels whose words, music and expressions of wisdom relate to traditions of birth, marriage and death. In the musical compositions, the main intonations are reproduced using a musical instrument called the Kobyz through the sounds of nature, and imitation soundscapes are characteristic of this medium (such as the imitation of a wolf’s howl or a swan’s note). The musical compositions are all interconnected by the epic stories that accompany them. The element encompasses social, cultural and moral values such as heroism, dialogue, physical and spiritual wellness and unity as well as respect for nature, and contains profound knowledge about the history and culture of Turkic-speaking communities. It is practiced and sustained by the community concerned on a wide variety of occasions – from family events to national and international festivals – and is therefore well-rooted in society, serving as a connecting thread between generations.
Kazakhstan 2018 -
Traditional knowledge related to making of flour products (komoch nan, jupka, boorsok, mai tokoch, kalama, kattama, tandyr nan)
Traditional Kyrgyz cuisine has a long history. It has been evolving for centuries and adapting to new conditions. There are various types of flour products popular in the country. The most popular is ‘boorsok’ - square shaped pieces of yeast dough fried in oil. Boorsok is important dish of all celebrations, holidays, funerals. Another widespread flour product is ‘jupka’. ‘Jupka’ is a flatbread prepared from unleavened or leavened dough based on flour, salt and water, milk and butter. The dough is rolled by hand or using a dough roller into round shape. In some communities of Kyrgyzstan, flatbread is baked in earthen or stone ovens called ‘tandyr’ buried into the ground. Kyrgyz cuisine contains different types of bread ‘nan’ such as ‘tandyr nan’ (baked in tandyr), ‘komoch nan’ (pan-fried bread on an open fire), ‘mai tokoch’ (bread fried in the oil), ‘kattama’ (bread baked in a frying pan with a large amount of butter or kaimak – fatty sour cream. Often kattama is filled with onions).
Kyrgyzstan -
Traditional knowledge related to making of dairy products (airan, suzmo, kurut, ezhigey, melted butter)
Kyrgyz people usually fermented dairy products. It can explained by the fact that fermented dairy products was the best way to preserve and consume milk. Main fermented cow dairy products are: ‘airan’ -yoghurt like product, which is fermented 5-6 hours; ‘suzmo’ which is prepared by adding some salt into airan. Suzmo also serves as a main ingredient for other dairy product such as ‘kurut’ (dried balls, made out of suzmo). Kurut used to be a snack in almost every household and has various types as ‘chii kurut’ or ‘mai kurut’. ‘Ezhigey’ is also one of the popular dairy products, which is particularly a cheese, made of sheep milk. Melted butter is prepared by boiling "kaymak" (fatty sour cream)
Kyrgyzstan -
Traditional art of whistling
The traditional art of whistling calls for human teeth and lips to function as the music instrument and the mouth cavity to function as a sound box. Whistling is classified into the following three types: tooth whistle, lip whistle and palate whistle. The reasons Mongolians whistle is greatly dependant on the season, time, location, and context due to that from ancient times Mongols have considered whistling as a call for wind. Mongols whistle the short and long songs, and melodies in hot days of summer and autumn season while herding livestock and during the labor for relaxing. Before mentioned, Mongols believe that the whistle can bring the deity of wind, therefore they do whistle while harvesting the grain for blowing the skin of grain.
Mongolia -
Zardozlik (gold embroidery)
Type of traditional embroidery which was widely spread in applied design art of Uzbekistan, Gold embroidery was revived at the middle of XXth Century. It's formation goes back to ancient history. At the end of the XIX – beginning of the ХХ century especially Bukhara was the center of crafts associated with gold embroidery. Notably, at that time gold embroidery was mostly dealt by men. But in some cases, when there were more orders than expected, women (who were close relatives of gold embroiderers) could act in the role of assistants. Bukhara gold embroiderers applied several methods of embroidering. These were: 1) "zardozi-zamindozi" – solid embroidering of the background with gold threads 2) "zardozi-guldozi" – embroidering based on design (image), which is cut out from paper 3) "zardozi-guldozi-zamindozi" – a combined method of embroidering, which unites the above-mentioned two methods 4) "zardozi-berishimdozi" –combined embroidering 5) "zardozi-pulakchadozi" –gold embroidering with spangles. Ornamentation in gold embroidery was predominantly of vegetative nature. Geometric patterns were used less often. Main motifs were rosettes, palmettes, bushes, trees, branches, flowerpots with flowers, almonds, pomegranates, cherries and grapes. Usage of certain vegetative motifs, for example, of "guli-chinni" (chrysanthemum), "guli-qashqari" (Kashgar flower), testify to the fact that pictures of Chinese porcelain (since ancient times it was imported to Central Asia and was popular among elites of Bukhara in the XIX – beginning of the XX century), were borrowed and adapted by Bukhara gold embroiderers.
Uzbekistan -
Ie Samoa, fine mat and its cultural value
The 'ie Samoa is a special finely hand-woven mat that is fastened at the hem with 2 rows of green and red feathers on each end, and a loose fringe on one end. Traditionally woven with fine strippings of the pandanus plant, the final product is silk-like in nature. Its shiny coppery color adds to its value as it is a testament to its age and the natural bleaching process it undergoes from the sun and seawater. The length of 'ie Samoa is traditionally 12x9 aga or handspans of the weaver. This demonstrates its high level of intricacy as each woven strand measures as little as one milimeter in width. Therefore, the production of a single 'ie Samoa can take up to several months and even years depending on the length of the fine mat. Nevertheless, the 'ie Samoa is more than a cultural product of exceptional skills, its true value is demonstrated in its use as an exchange valuable in traditional ceremonies and rituals that serve to reaffirm kinship ties and strengthen community wellbeing. More colloquially known as 'ie toga, the 'ie Samoa is displayed and exchanged at festive celebrations or important gatherings such as weddings, funerals, or religious ordinations. The giving and receiving of the 'ie Samoa contributes profoundly to the maintenance of social structure and is an integral part of the Samoan culture. As objects of the highest cultural value, this traditional art form lies at the foundation of Samoa's rich intangible cultural heritage.
Samoa 2019 -
Noken multifunctional knotted or woven bag, handcraft of the people of Papua
Noken is a knotted net bag or woven bag made from wood fibre or leaves, sometimes coloured and decorated. Noken is a traditional handcraft of all communities of Papua and West Papua Provinces, Indonesia. The day-to-day function of large size noken is for carrying plantation produce, catch from the sea or lake, wood, babies, small animals, shopping, etc., and for hanging at home to store things. Small size noken is for carrying personal effects such as betel nut, food, books, etc. Noken may be used to cover the head or body. For nearly all (275/311) respondents, noken is an accessory to their traditional dress, and according to most (290/311) is used in traditional ceremonies or celebrations, such as marriage proposals, marriage ceremonies, initiation of children, appointment of community leaders, welcoming guests and for keeping sacred heirlooms.. Among mountain communities, noken had been given along with other presentations to make peace between disputing parties. Drs. H. Rahimin Katjong, Deputy Governor of West Papua, recalled wearing a small noken containing betel nut etc at the time of his appointment as a traditional community leader at Fak Fak, West Papua. Nearly all (276/311) respondents explained that noken is used by all age groups, and most (282/311) observed that noken is used by both sexes. As soon as babies learn to walk, their mothers give them a small noken containing food such as sweet potatoes, thus instilling the habit of carrying one’s own needs, which may also be used to help others, inside a noken which is always close at hand. Three quarters of respondents (235/311) said that noken is generally made by women-- ”the Mamas of Papua”--usually adults according to most respondents (250/311). Women thus play a special role in safeguarding noken culture. At Epouto village in Paniai District, we found male orchid-noken craftsmen. Asmat community men also make noken. Most craftspersons make noken in their spare time from agriculture, fishing, and household duties, though some make noken full time. Noken making goes on yearround, but will increase in times leading up to traditional festivals. The method of making noken varies between communities. A basic outline is as follows. Branches or stems or bark of certain small trees or shrubs are cut, sometimes heated over a fire, and soaked in water for some days. After soaking, only wood fibre remains. The Dani/Hugula in Wamena peel bark from sticks of certain trees and then beat the sticks till only fibres remain. The wood fibre is dried, and then spun with the palm of the hand on the thigh of the craftsperson to make a strong thread or string, which is sometimes coloured using natural dyes. This string is knotted by hand to make net bags with various patterns and sizes. The same technique is used to make vests, hats, belts, etc.. In Paniai District we find noken interwoven with special decoration made from fibres from yellow, brown and black. orchid stems. Besides knotting, there are communities which make noken by weaving tree bark, wood fibre, pandan leaf, young sago leaf, or grass from swamps. Some select grasses with contrasting colours (Inanwatan, Metemani, Kais and Kokoda (Imeko) communities). Maybrat community craftspersons colour the fibres with natural colours. The fibres, leaves or grass are woven in various attractive patterns with symbolic meanings. To make noken requires great manual skill, care, artistic sense and inner satisfaction. Craftspersons often make noken while singing traditional songs of Papua. To become proficient in making noken takes up to several months of informal training. A skilled noken craftsperson will be much appreciated within her (or his) community. The diversity of making, wearing and use of noken continues to develop and be recreated as the response of the people of Papua to nature and their environment.
Indonesia 2012 -
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