Growing silkworms for silk fabric. Extracting raw silk starts by cultivating the silkworms on mulberry leaves. Once the worms start pupating in their cocoons, these are dissolved in boiling water in order for individual long fibres to be extracted and fed into the spinning reel.

Silk weaving is a traditional business and an important intangible cultural heritage of the Cambodian people. Pure silk with natural dyed is very expensive and famous abroad. Therefore, in ancient times, only royal or aristocratic families could afford it. Nowadays, the affluent can also buy silk skirts, but they are made of imported silk and dyed with chemical colors. Silk can be woven into skirts, scarves, or temple ceilings. Normally, people don’t wear it at home, they only wear it on special occasions or festivals. If worn at home, it is usually only sarong (for men only). Making a silk skirt is a time-consuming process because it has many steps to make one. First, raising silkworms and planting mulberry trees to get the leaves to feed the worms. When the silkworms are mature, the silk cocoon will be put on a spinning tool (manually) to harvest silk threads. Next, the threads would be steamed with “Kboung” water (a kind of water) to wash away pupae and whitening the silk. That process is called “Promok”. After that, the silks will be sundried before dyeing. In the old day, people used natural colors made from animals and plants to color the silks, for example, the red color was from a red insect hive; the yellow color was from Prohot tree shell; blue color or grey was from Trom leave; black color was from Mak Khler fruit, or Kjounh; brown color was from Sangke tree bark; light green was from banana leave or Bromat Monus leave, Sdov leaves, or bamboo leaves. Nowadays, silkworm farming and silk dyeing from a natural resource are rare. People prefer imported silks that are dyed in chemical colors because those are cheaper and time-saving. Among all silk fabrics, Hol has the finest texture called “Korm”. Therefore, to weave silk thread into Korm, a technique called "Jorng Keat" is used, which means that a banana string is used to tie the silk threads, leaving the area that needs to be dyed open. The string is then dyed in various colors until the desired color is obtained. But before tying and dyeing the new color, the silk is washed and dried. When it is done, the silk is taken into Kna for weaving. The final step is the weaving process into a skirt. To get 3 or 4 meters of silk, it takes 2 to 4 months to weave, including the dyeing time. This requires a lot of patience.

The Trò Ngô Festival of Giàng Village is held every two years, on the 10th day of the first lunar month, to review the tradition of fighting foreign invaders, the merits of establishing villages, establishing villages, and protecting the people of the two Supreme Gods Thanh Lãng Cao Diệu Địch Cát and Mr. Vũ Lôi District Duke. About a month before the festival, the people prepare for the organization, assign specific tasks to everyone and must complete them before January 9. Early in the morning of the 10th, the members of the troupe perform the vegetarian ceremony the day before and 8 male soldiers play the role of General Kim Cuong along with many people attend the festival with flags, gongs, drums, trumpets, and cymbals to Son Loc pagoda and Vu Loi District Duke's Temple to perform the ceremony and welcome the Saints to attend the festival. The festival takes place with the rituals of carrying the throne and worshiping the gods. To perform the rituals, the village elects a regular Oan mandarin to be on duty next to the thrones at the Ban Điện to light incense, offer tea, wine, and flowers to the gods. The ceremony leader kneels to perform the ritual, on both sides are 8 sacrificial officials standing in two rows to perform the rituals of offering tea and wine. Sitting behind the sacrificial officials are the first Lenh, the second Lenh, the head of the Huong, and the second Ban of 12 clans. The people in the area and visitors from all over come to offer sacrifices, burn incense, and pray for a happy and lucky new year. After the Ban Tế finishes the rituals, the people participate and enjoy the games, art performances, and unique folk performances such as: The Dậm dance - this is the first performance in the festival. The tribute performance - a performance depicting the scene of the Ngô Dynasty sending a delegation of envoys to the South to pay tribute to ask for peace. The performance of the Scholar - Farmer - Worker - Merchant. Thunder - lightning - rain performance to pray for "good rain, favorable wind and rain for the villagers to do farming and farming". Performance of wet rice farming. Performance of mulberry farming and silkworm raising. In addition to the performances, the community also organizes other folk games and performances such as swinging, Chèo singing. On January 11, 24 flags of 12 clans are lowered. The handover ceremony between the old Cai đám and the new Cai đám takes place with the participation of the old Cai đám, new Cai đám, Lềnh cả, Hương trưởng, Bàn nhì of the 12 clans and the village elders at the festival's gate. After completing the handover, Lềnh cả, Lềnh hai, 24 Hương trưởng, Bàn nhì, monks, trumpet troupes, old and new Cai đám and the young men carry the thrones and trays of offerings from the festival's gate back to Son Loc pagoda and Vu Loi District Duke's Temple. The festival ends with a communal meal at Son Loc pagoda, any family that does not attend will also receive a share of the saint's blessings. The Trò Ngô Festival of Giàng Village recreates the tradition of fighting against foreign invaders, the merit of establishing villages and hamlets, and protecting the lives of the people. The festival demonstrates folk knowledge related to praying for crops, demonstrating the strong relationship among clans, community cohesion, and contributing to educating generations towards the roots of the nation. With its typical value, the Trò Ngô Festival of Giàng Village was included in the List of National Intangible Cultural Heritage by the Ministry of Culture, Sports and Tourism in 2017.

Cocooning is a complex of raising silkworms, growing cocoons, and is one of the main branches of agriculture that supplies raw materials for the silk industry. As a cocoon industry, the establishment of mulberry groves as a source of food for cocoons, the creation of new varieties of mulberry, the creation of silkworm breeds and durapillas, breeding work, raising silkworms and raising their eggs, preparing live cocoons for the silk industry, drying the cocoons and making them meet the requirements of the dry cocoons standard. includes tasks such as transfer to enterprises, preliminary processing of cocoons.

Afghanistan,Azerbaijan,Iran,Tajikistan,Turkmenistan,Turkey,Uzbekistan 2022

Sericulture and Silk Craftsmanship refers to the craftsmanship applied in traditional sericulture, silk dyeing and weaving process, which has been handed down from generation to generation, and relevant folk-customs derived thereby. China’s sericulture and silk craftsmanship boasts a history of 5000 years. The silk fragments, preliminary loom and potteries decorated with silkworm patterns excavated from sites dating 4000 years ago in the Taihu Lake area; demonstrate the time-honoured history of the sericulture and silk production in the region. Alongside the historical process, traditional manufacturing craftsmanship develops, and the main elements include: Mulberry planting: including cultivation of mulberry seedling, mulberry trimming, and various methods of engraftment; Silkworm production: including the selection, hybridization, and breeding of silkworm eggs, incubation, instruments for silkworm rearing, control of the temperature and humidity, and frame mounting methods; Silk reeling: including sorting and stripping of cocoons, ways for preserving the cocoons such as drying and salting, temperature control and process for boiling the cocoons, facilities and techniques for silk reeling, etc; Silk floss making: including techniques of water rinsing and tearing; Weaving tools: including various looms such as treadle looms, multi-shaft and multi-treadle patterning looms, lesser draw looms, greater draw looms, etc, and arrangement of heddle drafts and programming of patterns on draw looms; Design and weaving of fabrics: including the design and weaving of various structures and patterns, such as the Shuanglin silk damask which is calendared by stamp rocks, the Hang gauze with warps crossed, the Shu silk with warp-faced patterns, the Song-style silk in lampas weave, and Kesi woven in tapestry structures.

China 2009

In all submitting states, sericulture and traditional production of silk for weaving includes series of practices traditional knowledge, skills and crafts of the communities concerned related to growing mulberry trees, breeding silkworms, producing silk threads, for weaving and other purposes. Farmers grow mulberry trees that provide leaves upon which the worms feed, then produce silkworm eggs and ensure care of the silkworm (feeding with mulberry leaves) from the egg stage until the completion of the cocoon (turning matured silkworms to cocoons). Communities then produce silk by reeling from the silk threads, weave silk fabrics and use the fabrics in crafts. Craftspeople of both genders produce raw silk by means of raising larvae, particularly those of the domesticated silkworm to form the cocoon within which the larvae develop. The silkworm builds its cocoon by surrounding itself with a long fibre or filament. Fed by fresh mulberry leaves, silkworms start to spin their silken cocoons after 26-28 days. The whole process begins in March to September depending on the climate. The cocoons are collected before pupa pierces its cocoon and then those collected cocoons are dried. Silk containing sericin is called “raw silk”. The gummy substance is usually retained until the yarn or fabric stage and is removed by boiling the silk in soap and water. Communities then bathe cocoons which then soften and allow for the peak of the thread to be obtained. In order to obtain raw silk, several cocoons that gave the threads are put on reeling process at the same time. In order to clean up and to dry, obtained raw silk is taken from reel and hanged on the reed. In the preparation for the weaving process, people twist threads and unwind warps. After drawing-in and wimple is made ready, the weaving process begins. In order to remove cerasine fabrics, woven with raw silk yarn, people boil the fabrics in water containing soap. After boiling process, communities color and trace the fabrics by using various traditional methods. Craftspeople use the silk threads to create various types of craft products, such as fabrics, carpets. The products of silk are very much appreciated within the communities, who use them at various social and cultural occasions, including weddings, funerals and family gatherings. Deeply rooted in the traditions of the Great Silk Road, sericulture and traditional production of silk for weaving are an expression of cultural identity, centuries-old traditions and a symbol of social cohesion. While the silk trade has been carried out throughout the centuries, it has allowed spreading the silk culture, health and science among communities of the submitting states. In all submitting states silk functions as the symbol of splendor, elegance and spring. In all submitting states, silk producers are mostly villagers and they work cooperatively and they have special ceremonies for silk when it is produced.

Afghanistan,Azerbaijan,Iran,Tajikistan,Turkmenistan,Turkey,Uzbekistan 2022