Art Council of Mongolia/ beating fleece, students from school

‘Jany yuigo kiryuu’ is a housewarming ceremony. For the ceremony, people invite all their relatives, friends and acquaintances. It is considered impolite to come without a gift for the housewarming ceremony. Mostly, people presented useful things in household and pets (most commonly – horses).

Pyi Htaung flute was Kachin traditional instrument. This flute has been used for about 1000 years ago. Bamboo is used to make the joint of the Jeinpaw Pyi Htaung. Bamboo joint that grows from hill-side cultivation is chopped and dried. It is perforated by using drill. There are a total of 8 perforated holes including 6 finger holes, two vent holes for enunciation. The flute with no reed is called flute and the flute with reed is called whirling flute. It has to be blown from air holes and the finger holes are made for opening and closing to produce traditional melody. Pyi Htaung flute has to be played together with oboe, drum, gong and cymbal. It is played for all kinds of Manao house-warming ceremony, grating party and honorable ceremony. \nThe size of Instrument is below. \n-1 feet 7 inches in length\n-4 inches in Length tip bamboo joint from air hole\n-5.5 inches in Length air hole from finger hole \n-1 feet in Length of tip flute from vent hole\n-2.5 feet in gridth

Urtiin Duu is a traditional form of musical expression of the nomadic Mongols. As the slow pace, wide-ranging melody and poetic, philosophical text of the songs express values instilled by the vast, peaceful natural landscape where the nomads live, the Urtiin Duu can be considered as a manifestation of the nomadic spirit, while its composition and performance are directly associated with cycles of the nomadic lifestyles. It serves as a variety of cultural functions, in occasions for social gathering, entertainment and artistic production, community rituals such as weddings, new ger warming feasts, birth of a child, the completion of felt-making, the production of the first airag (fermented mare’s milk). Mongolian long songs are classified in three major styles: Aizam urtiin duu (rhythmic long song), Jiriin urtiin duu (typical long song) and Besreg urtiin duu (short long song). Urtiin Duu-Traditional Folk Long Song was inscribed on the UNESCO Representative List of Intangible Cultural Heritage in 2008.

Urtiin Duu is a traditional form of musical expression of the nomadic Mongols. As the slow pace, wide-ranging melody and poetic, philosophical text of the songs express values instilled by the vast, peaceful natural landscape where the nomads live, the Urtiin Duu can be considered as a manifestation of the nomadic spirit, while its composition and performance are directly associated with cycles of the nomadic lifestyles. It serves as a variety of cultural functions, in occasions for social gathering, entertainment and artistic production, community rituals such as weddings, new ger warming feasts, birth of a child, the completion of felt-making, the production of the first airag (fermented mare’s milk). Mongolian long songs are classified in three major styles: Aizam urtiin duu (rhythmic long song), Jiriin urtiin duu (typical long song) and Besreg urtiin duu (short long song). Urtiin Duu-Traditional Folk Long Song was inscribed on the UNESCO Representative List of Intangible Cultural Heritage in 2008.

The new ger warming feast is conducted when the marriage ceremony carried out or when some families renew their gers. The new ger warming feast starts as soon as the new ger is erected and the head of the family ties a khadag (sacred scarf) to the toono (crown of the ger). During the ger-warming feast the words of blessing are uttered and milk is sprinkled upon the crown, uni and khana (latticed wall of ger). When the blessing ceremony is over, the best pieces of meat are offered to the fire. Four pieces of cheese are placed in four directions under the vault of the ger. This type of custom of blessing a new ger is linked to ancient fire-worship practices.

The new ger warming feast is conducted when the marriage ceremony carried out or when some families renew their gers. The new ger warming feast starts as soon as the new ger is erected and the head of the family ties a khadag (sacred scarf) to the toono (crown of the ger). During the ger-warming feast the words of blessing are uttered and milk is sprinkled upon the crown, uni and khana (latticed wall of ger). When the blessing ceremony is over, the best pieces of meat are offered to the fire. Four pieces of cheese are placed in four directions under the vault of the ger. This type of custom of blessing a new ger is linked to ancient fire-worship practices.

The new ger warming feast is conducted when the marriage ceremony carried out or when some families renew their gers. The new ger warming feast starts as soon as the new ger is erected and the head of the family ties a khadag (sacred scarf) to the toono (crown of the ger). During the ger-warming feast the words of blessing are uttered and milk is sprinkled upon the crown, uni and khana (latticed wall of ger). When the blessing ceremony is over, the best pieces of meat are offered to the fire. Four pieces of cheese are placed in four directions under the vault of the ger. This type of custom of blessing a new ger is linked to ancient fire-worship practices.

The new ger warming feast is conducted when the marriage ceremony carried out or when some families renew their gers. The new ger warming feast starts as soon as the new ger is erected and the head of the family ties a khadag (sacred scarf) to the toono (crown of the ger). During the ger-warming feast the words of blessing are uttered and milk is sprinkled upon the crown, uni and khana (latticed wall of ger). When the blessing ceremony is over, the best pieces of meat are offered to the fire. Four pieces of cheese are placed in four directions under the vault of the ger. This type of custom of blessing a new ger is linked to ancient fire-worship practices.