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milk
ICH Elements 91
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Foal weanling ceremony
When the summer ends and the cold days of autumn starts, Mongolians do this custom as weanling or release the baby foals and mares to their flock of horses. Mongolians release the foals from their tethers on the Dog Day of autumn and do the ceremony of folding the ropes and tethers or foal branding ceremony in that day. In order to do this ceremony, they make a fire near the tether of foal for firing the horse brand, and start branding foals. After branding they put the brand into airag in vessel and come to the ger and have an airag. They do an airag libation to the blue sky and mother earth. Depending on the weather and landscape, the weanling ceremony is done differently in Mongolia. After the libation, the feast starts with general proceeding of other feast.
Mongolia -
Traditional brass and copper craft of utensil making among the Thatheras of Jandiala Guru, Punjab, India
The element consists of the traditional craftsmanship of a community called Thatheras of Jandiala Guru, Punjab, India. The Thatheras craft utensils are of both utilitarian and ritualistic value made of copper, brass and kansa (an alloy of copper, zinc and tin). The metals used are recommended by the ancient Indian school of medicine, Ayurveda. In Ayurvedic texts, copper is regarded as an ideal metal for making cooking utensils and possessing medicinal properties. On the other hand, kansa is the prescribed metal for retaining the nutritive values of food. The settlement of the craftspeople in Jandiala Guru is laid out along a series of narrow lanes, lined on both sides by small home-cum-worksheds with families living and working on their hereditary profession. Both male and female members participate in the processing and creation of the artefacts. The process begins with procuring cooled cakes of metal which are flattened into thin plates, and are then hammered into curved shapes, creating the required pots, urns, plates and bowls and other artefacts. Heating the plates while hammering and curving them into different shapes requires careful temperature control, which is done by using tiny wood-fired stoves (aided by hand-held bellows) buried in the earth. The utensils are manually finished by polishing with acid, sand and tamarind juice. Designs are carved by skilfully hammering a series of tiny dents on the surface of the heated metal. Using basic tools that are handmade, the craftspeople create ritualistic, ceremonial and utilitarian vessels for both individual and community use.
India 2014 -
Kandakarlik (hammering and engraving on metal)
By the beginning of the 1970s the number of Kandakar masters and centers of engraving sharply reduced. Production of engraved items suspended in many centers of Uzbekistan. At present, however, centers of engraving are being revived and the system of apprenticeship is being re-introduced. Nowadays, the masters of traditional engraving work in such cities as Tashkent, Shakhrisabz, Qoqand, Ferghana, Bukhara and Khiva. Also a new phenomenon emerged, i.e. masters of engraving began to participate in designing the interiors of religious buildings (mosques, madrasahs), cafes and teahouses (which are usually designed in a traditional style). Changes are observed in the ornamental designing as well. For example, engravers try to improve further the designs of the items produced by them, by including new patterns and by applying the technique of incrustation with semi-precious stones. Within the framework of measures to create new jobs, develop tourism, promote small business and craft production, the state also pays attention to the development of this type of craft and art. This is manifested in tax preferences, the provision of free conditions and other innovations.
Uzbekistan -
Camel race
Except using camels for riding and pulling carts, Mongols have a tradition to race them. The camel race is organized during the feast that celebrated when the number of camels increased to thousands or celebrating the products from the camel and during other celebrations. The camel breeders mostly race gelding and yearling camels. The yearling camel’s race within around eight kilometres and the gelding-camels around ten kilometres. In recent years Gobi aimags, the main land of camel flocks, have revived the ancient traditional game with camels as camel (buluu) polo. This is an indigenous cultural phenomenon which considered as a contribution to the development of tourist attraction during winter times.
Mongolia -
Yangthang Bonkor: Bon Riutal of Yangthang community
Bonkor (miss-pronounced as Bonko) is the festival celebrated in virtue of an offering to local deity called Ap Chundu in Yangthang Village under Bji Gewog in Haa with the unique dress, lyrics, and steps. Bonkor is derived from the word Bonchoe – Bon religion. It is being performed once every three years. Usually it is celebrated on the 17th or 18th day of the 9th month of the Bhutanese calendar depending on the auspiciousness of the day. The next celebration would be in the year 2024. Bonko is a kind of festival and is performed by this particular village to appease the local deities for the wellbeing of the community. Bji Gewog has many villages but no other village has Bonkor festival. Other places in Haa have their own Bonkor festival. Ap Chundu is the main local deity of Haaps (The people of Haa). It is said that this festival is being practiced and performed since Zhabdrung Ngawang Namgyel’s time. However, no one could tell the exact date and the year of its beginning. The festival has the trend and is only being performed by the locals whose cast is considered to be rich and renowned. The people who get married and are settled here in the village are not entertained to participate or perform the festival taking the risk of bad happenings.
Bhutan -
Lake Nub Tshona-patra: The Great Lake in the West
Nub Tshona-patra literally means "The Great Lake in the West" and is beautifully situated between the ancient trade route of Haa and Tibet. From some sources, "Nub" may also be known as Nob, which means Norbu (precious treasures). Nub Tshona-patra is considered one of the most sacred and revered lakes in Bhutan. It is believed that the lake is so large that two types of vegetation grow on the lake. On the Tsho-gu (head of the lake) grow plants commonly known as Chukar meto (Rheum nobile), which grow only in mountainous regions such as Jomolhari, while on the Tsho-ju (tail of the lake) grow Dungshing plants (Abies densa), which grow in low regions such as the Haa Valley. Nub Tshona-patra is one of the holiest lakes in Bhutan and can be hiked from Haa on many different routes. The most common routes are from Kipri in Uesu gewog, from Karjena in Kartsho gewog via Changzur Nyela to Drakna Trashiding-kha Gonpa and also from Tokey in Bji gewog. Nub Tshona-patra can also be reached through Jula Pass, Talila Pass, from Miri Pun Suum and from Norbugang in Samar gewog. The river that flows through Dozam at the foot of Chana Dorje (Vajrapani bodhisattava) hill is fed by Lake Tshonapatra. This river feeds the Haa fishery at the foot of Chana Dorji hill. This river flows through Nakha Tashigang and Shubji in the Sangbay Gewog and joins the Amochu further downstream. The river from Baytsho also flows along this river. The sanctity of the lake brings about the fact that Terton (treasure revealer) Sherab Mebar (1267-1297?) came to Bhutan from Kham in Tibet in the 13th century at the age of thirteen, settled in Paro Pangbisa and established the Pangpa Ugyen Guru Temple as his seat. Even today, this two-story temple is considered very sacred. According to oral traditions, he was destined to recover treasures from a lake in western Bhutan. He was also destined to visit Bumthang and the Jawar Tsedrag Goenpa (temple). To find the treasures, Terton Sherab Mebar traveled to Haa. After finding the lake (now Nub Tshona-patra), he unveiled many treasures including gold, religious artifacts and religious instruments such as dung (trumpet), Nga (drum), Nge-tok (drumstick) and a pair of Rol-mo (cymbals), among others. Terton was prophesied to visit Nub Tshona-patra seven times. When Terton came across a huge lump of gold in Nub Tshona-patra, it turned into a giant frog as big as a hill and swallowed (and held) all the water of the lake in its mouth. He asked a carpenter to carve the gold nugget into a pillar to be used in Paro Dzong. The carpenter was instructed to take the splinters and fragments of the pillar as payment for his work. However, the carpenter tried to shear off too much of the column in order to receive his wages. The Terton feared that the column would be too short, and when he tried to talk to them about shearing too much out of concern, a drop of water fell out of his nose and spilled into the lake, drowning them all along with the gold. Some locals believe that those who cut off the gold pillar were his one hundred and five monk disciples from the village of Pangbisa, while others say that his team consisted of thirty-two strong men who were farmers and carpenters. The angry deity of the lake Tshodag/Tshomen (mermaid) sensed this and began to pursue the Terton. While he was running for his life, religious instruments such as cymbal, trumpet, drum, drumstick and a sickle fell from him, and lakes sprouted in the place where the treasures fell. Locals know these lakes as Drum Lake (Nga-tsho), Drum Lake (Dungtsho, in Jarey), Drumstick Lake (Ngetok-tsho), Cymbal Lake (Roel-tsho, in Rigona), and Sickle Lake (Zoutsho), which are now found in the Haa Shongana region (also known as Shokuna), including Nub Tshona-patra in Tshona Diga. Ngatsho and Ngetok tsho are located close to each other at Tsoo. Yak herders spend their summers in Tsoo. Locals believe that the Terton also spent time meditating (thukdam/tsham) in Yatokha, the area behind the hills of Ngatsho and Ngetok tsho, to see clear visions and find hidden treasures. Some sources say that the Terton also dropped other treasures such as religious artifacts and religious instruments made of gold, turquoise, silver, shells and a vase during his escape, which led to the formation of Ser-tsho, Yu-tsho, Ngyul-tsho, Dungkar-tsho and Bumpa-tsho (in Jarey Damshog). The terton Sherab Mebar turned into a bird and the angry deity into a falcon. When they reached Tergola (which means "gateway to hidden treasures," as it was believed that many treasures were hidden behind this mountain pass), the deity of the mountain (Tsan) negotiated peace between the Terton and the angry deity of the lake. Some consider this Tsan or Drak-tsen to be Ap Chungdu. Some sources also indicate that the negotiation actually took place in Lab-dza of Tshellu-tsho. It was agreed that both Terton and the deity would not enter their respective territories. Terton and the descendants of his followers would never set foot in Haa Shongana. Similarly, the lake deity agreed not to cross Tergola. Thus, all connections between the people of Haa Shongana and Paro Pangbisa were severed, even though these two places are considered to be close to each other. Even today, when the descendants of the Terton people in Pangbisa cross the Tergola Pass, it rains even when the weather is fine, and people die when they enter the Haa Shongana region. Animals also die when they cross the border, or if animals are traded between these two places, they do not survive. However, some of the locals believe that this border does not apply to livestock. To resolve the conflict between the two, the mountain deity erected five Do-tshams (boundary stones) between Gangche-la and Zou-tsho (Sickle Lake) to mark the border. It is believed that the boundary was initially marked with dried yak and sheep dung, which later turned into stones. The cairns are still preserved today. The Do-tshams are located in Ramzur, under the Uesu gewog. The stone mounds look as if they would collapse at any time. But if you actually touch them, it is not easy to dismantle them or break them into the ground. People say that stones and pebbles can be added to the piled up structures, but they should not be removed or disintegrated. When the Terton died, he left the only Rol-mo treasure (basin) and a Phurpai ku (three-sided ritual dagger statue) in the Pangpa Ugyen Guru Temple. The Phurpa ku can be seen in this temple to this day as one of the Nangten (sacred religious objects). It is said that after the death of Terton, his Kudung (sacred body) was taken from Pangbisa to Rinpung Dzong (fortress). However, the people of Pangbisa wanted to reclaim the Kudung, and when they tried to steal the Kudung through the U-tse (central tower) of Rinpung Dzong, the "head" detached from the Kudung, and the headless Kudung was left in Rinpung Dzong, which later burned in a fire tragedy. Today, the skull of Terton is revered as one of the most important sacred relics of the Pangpa Ugyen Guru Temple. In lieu of formal punishment, the people of Pangbisa had to cede the only treasure, the Rolmo, to the Rinpung Dzong. This cymbal can be visited today as one of the most important sacred relics of the Rinpung Dzong. The cymbal is shown to the public once a year, on the first day of Paro Tsechu, to give blessings, and it is also used to determine the timing of the mask dancers during Tsechu. The other cymbal that belongs to this treasure was newly made; therefore, this pair of cymbals sounds slightly different from the other normal pairs of cymbals. Some believe that the Nub Tshona-patra was originally located in the village of Sangbay Ama in the Sangbay gewog before it was settled in its present location. People say that a mermaid carried the lake in a dung-chung (slender container made of bamboo used to store salt) and planned to move the lake to another location because the lake's location was either dirty or it was time to move away from Sangbay Ama. On the way to the present location of the lake, the mermaid stopped for a night at a Norgi-jangsa (settlement of cattle herders). It is believed that the mermaid gave cattle to the Nublang cattle as a reward for the kindness shown to her by this local herdsman. Today, this particular breed of Tha-nor (low altitude cattle) exists only in the Sangbay gewog of Haa. Before the lake was built on the present site, the place was a Bjobi-lakha (nomadic settlement). The mermaid asked the shepherds to move their camp so that the lake could settle there. The mermaid found that even the next morning the shepherds had not moved away. So, the mermaid emptied the Dung-chung that contained the lake's water, drowning all the shepherds along with their camps. It is believed that some lucky people on a clear day can see the entire Nogi-jangsa, including dogs, yaks and people. Legend has it that once a woman from Tshaphel village was washing clothes on the lakeshore and polluted the lake. Nothing happened to her for five years. But in the sixth year, the lake "consumed" and she drowned along with her livestock and camp. To this day it is believed that at Nya-chhu, the source of Haa fishing, people come across pieces of clothing or Bjob's hat. It is believed that it is a bad sign to find such items. Locals also believe that whenever the waters of Lake Nyaku-na appear in Tshaphel, people either die or mysteriously disappear. It is believed that Dungkar Aekhil (a shell with a right head) appears to those who have good luck when visiting the lake. Lam Duetsi from Dumchog village in Uesu is said to have seen this shell while visiting the lake. Local people believe that a hundred cattle once drowned in the lake because the water of the lake appeared so calm that the cattle mistook the water of the lake for the ground. Later, about nine tethers that were used to tie the cattle were found at the water source that feeds the fishery in Haa.
Bhutan -
Chubja Tsan-choed: Invoking the Local Deity of Chubja Community
The term Tsan-choed means invoking or appeasing the deity and making various offerings in honor of the deity. Chubja Tsan-choed is an event celebrated by the communities of Bje-shigang, Damchena, Chubja-kha and Hungrel-kha. On this occasion, people from these communities pay their respects to the deity by making offerings to it, thus asking for further protection from the deity for the following year. Tsan is a local patron deity of a particular community who is worshipped by the people for their protection and welfare. These deities are often worshipped as Ke-lha (worshipped from birth as a protective deity) and Yue-lha (deity of a specific community). In addition to the specific dates designated to pacify the deity, people visit and offer prayers during illnesses, deaths, births, long journeys, or times of misfortune. The deity is also invoked by women who are barren and request the deity's blessing for a child. Often, after the woman becomes pregnant, the child relies on the deity for protection during its birth. Chubja Tsan (local deity), known as Tashi Pema/Pema Dendup, is considered deaf but endowed with the power to bestow worldly blessings. According to oral sources, the reason for his deafness was that Chubja Tsan and the Tsan of Zache-kha village had conflicts and quarreled long ago (the cause is not known). The Zache-kha Tsan hit the Chubja Tsan on his ear and made him deaf, while in return the Chubja Tsan hit the Zhache-kha Tsan on his eyes and made him blind. For this reason, even today, the people from Zhache-kha light a fire during the Tsan-choed (ritual to invoke the local deities), while the people from Chubja have to make loud "oooo" sounds in front of the Tsan's home. And the people of the two communities do not visit each other's Lhakhangs (temples). The timing of the Tsan-choed depends on the purpose of its patrons, but for Kay-lha it takes place twice a year; the first time immediately after the Paro Tshechu (Mask Dance Festival, which occurs in the third lunar month) and the second time during the autumn season. In the latter offering, a Phued (first share) of the harvest is usually offered to express gratitude for the blessing of a bountiful harvest while asking for his protection in the future.
Bhutan -
Ayghyr kosu (‘stallion’s marriage’) -Traditional spring festive rites of the Kazakh horse breeders
Kazakh spring horse-breeding rites mark the end of the old and the beginning of the new yearly horse-breeding cycle. Rooted in the traditional knowledge of nature and in the millennia-aged close relations between man and horse, these rites involve skills inherited from the nomadic ancestors and adapted to the present day reality. The festive rites compiles of the triade: (1) .‘Biye baylau’; (2) ‘Ayghyr kosu’; and (3) ‘Kymyz muryndyk’. ‘Ayghyr kosu’ (figuratively, ‘stallion’s marriage’) is a rite for adjoining stallions in herds. taking place on the same day. This rite is considered as a recent one that emerged in response to shifting from nomadic life to settling. The preparations go all year round (cutting wool and horse hair, getting good stallions for herds, weaving ropes and foal slips, repairing ware, cutting juniper for smoking vessels, cooking ritual food). Blessed by the elders, the ‘first milking’ day comes in early May, when mares have foaled and grass grown. In total the rites take about 3 weeks until the koumiss sharing ceremonies, taking place in every house of the village, are over.
Kazakhstan 2018 -
Neypo: Invocation of a Local Deity
A story has it that Neypo (A Local Deity) was originated from Tshokar and Tshonag at Singye Dzong. In olden days khando Machig Labdon stole a son (Sasung) from Tibet and brought to Bhutan to make him the guardian deity of Bhutan. When they reached Tshonag at Singye Dzong, Khando told his son not to open his eyes but the son was eager to know why his mother did not allow him to open his eyes; hiding he opened his eyes and he saw a huge Snake (neypo) in front of him and he got shocked and died on the spot. Khando really got angry and she chased the Neypo from Tshonag; Neypo fled toward south and he reached at a place called Tsango, there he told villagers, “I will look after your wellbeing, if you offer me one people in a year. Villagers did not agree and they said “we will give one sheep every year instead of people; Neypo thought it won’t be sufficient to fill his stomach, so he disagreed and he fled towards south and reached Khoma, and the same thing he told to people of Khoma but there people offered one ox in a year, still then he was not satisfied, he ran down and reached Thingling where Neypo said “I will look after your village wellbeing, what will you give me in return?’’ People replied, we will give a hen every year; Neypo compared three offerings of the people and the best offering was made by Khoma people, so he agreed to settle in Khoma. This is how Neypo Invocation ritual came into existence.
Bhutan -
Kha-ram: Gossiping negative forces
Kharam is celebrated in all the villages under Tshenkhar gewog, Lhuentse Dzongkhag of Northeast Bhutan. In the local dialect, Tsangla, "Kharam" means "Gossiping negative forces”. Villages host the festive celebration to please the local deities, and to seek protection them from unforseen disasters for their crops, cattle, and fellow local people. They also pay homage to the local deities for protecting the people, yields and the domestic life of the country by natural calamities. The annual festive event is celebrated on 27th and 28th day of the 8th month of the Bhutanese calendar. The event is celebrated by performing ritual in the morning and consequently by performing boen choe “Bonism” by the communal people in respective locality and followed by traditional games like archery and khuru (dart) competition within the village. The main performer of the celebration is the Bonpo “Chant Leader” accompanied by all villagers irrespective of age. In the past, in the evening of the first day of the celebration, people used to ward-off the negative forces by hitting a rooster against a cow. However, now the community has stopped killing roosters and the symbolism was replaced using a feather. With the performance of Kharam, it is believed that the village will prosper and have good yield in that year with less mishaps in the community.
Bhutan -
Traditional spring festive rites of the Kazakh horse breeders
Kazakh spring horse-breeding rites mark the end of the old and the beginning of the new yearly horse-breeding cycle. Rooted in the traditional knowledge of nature and in the millennia-aged close relations between man and horse, these rites involve skills inherited from the nomadic ancestors and adapted to the present day reality. The festive rites compiles of the triade: (1) .‘Biye baylau’; (2) ‘Ayghyr kosu’; and (3) ‘Kymyz muryndyk’. ‘Kymyz muryndyk’ (metaphorically, ‘initiation of koumiss’) is the 'first koumiss sharing' rite, opening a season of its making and drinking. The preparations go all year round (cutting wool and horse hair, getting good stallions for herds, weaving ropes and foal slips, repairing ware, cutting juniper for smoking vessels, cooking ritual food). Blessed by the elders, the ‘first milking’ day comes in early May, when mares have foaled and grass grown. In total the rites take about 3 weeks until the koumiss sharing ceremonies, taking place in every house of the village, are over.
Kazakhstan 2018 -
Poe-zo: Incense making
An artistic product often like a stick or a bunch of sticks basically made from powders of mixed aromatic plants and medicinal substances. It emits sweet fragrance smoke when burnt and normally offered in and at the sacred places to please deities and to get cleansed and rid-off defilements. The production of incense is considered one of the religious crafts, and it is another way of making Sang (smoke) offering. According to the Bhutanese artisans’, the craftsmanship dates back to the time immemorable when the first Lord Buddha Nam-par zig-pa (Skt. Bispa shayi) attained enlightenment and offered the Sweet Fragrance smoke by burning the Incenses by the enlightened beings; celestial beings and Bodhiasattavas made from varieties of heavenly medicinal herbs. The tradition gradually spread in the spheres of Bonpos (per Buddhist religion of Tibet) and Hinduism and maintained its skill until Buddha Sakya Muni’s period which is about 2500 years back then. The art was also adopted by the Chinese Buddhist missioners and further spread to Mongolia, Korea and Japan as well. In Tibet, the making Smoke offerings and burning incense was officially implemented the 7th Century during the reign of King Songtsen Gampo (R. 618 AD- 650 AD) when Princess Wenchang (M. 641 AD-650 AD) and her entourage members suffered illness while heading towards Lhasa (then, the capital of Tibet) as bride to the King. The Princess tried to medicated using physician attendants but could not bring to the normal yet, by offering the smoke offering made attendants fully recovered. The instruction to make Smoke Offering was from the Minister Thonmi Sambota () who had a visualization from the sacred Sakya Muni images to collect the medicinal herbs from the mountains and making smokes will ease any diseases associated to Nagas. Later, incense making and burning tradition was gradually invented using the same raw materials and medicinal ingredients of Smoke offering. In Bhutan, the art of Incense making was brought by the Country Unifier Zhabdrung Ngawang Namgyal (1594-1654) and was initially practiced in the Dzongs (fortress) by the monk artisans. Thereafter, the tradition remained intact amongst the Bhutanese being the Buddhist and making offering of incense had been a daily special offering substances in the individual shrines, temples and monasteries. Currently, there are a countable incense manufacturing centers across the country. These industries produce mainly two different incenses: Ja-ju poe (herbal incense) with a yellowish texture and Zu-poe or Choe-jue poe (incense mixed with flesh and blood ingredients) with a brown color. Ja-ju incense is usually burned explicitly for the enlightened beings and when performing Drol-chog (ritual of Goddess Tara), while the other is offered to the guardian deities and guardian spirits during affirmation rituals.
Bhutan